All About Krsna

hare Krishna hare krishna

Krishna krishna

hare hare

The most important reason is that Krishna is the sole great man in our whole history who reached the absolute height and depth of religion, and yet he is not at all serious and sad, not in tears. By and large, the chief characteristic of a religious person has been that is somber, serious and sad-looking like one vanquished in the battle of life,  like a renegade from life. In the long line of such areas it is Krishna alone who comes dancing, singing and laughing. Religions of the past were all life-denying and masochistic, extolling sorrow and suffering as great virtues. if you set aside Krishna’s vision of religion, then every religion of the point presented a sad and sorrowful face. A laughing religion, a religion that accepts life in its totality is yet to be born.

 

It is unfortunate that we did not allow Krishna to influence our life in a broad way. He remains a lonely dancing island in the vast ocean of sorrow and misery that is our life. Or, we say he is a small oasis of joyous dancing and celebration in the huge desert of sadness and negativity, of suppression and condemnation that we really are. Krishna could not influence the whole spectrum of our life, and for this, we are alone to blame. Krishna is not the least responsible for it. We are not that worthy, that deserving, to have him, to imbibe him, to absorb him. Krishna alone accepts the body in its totality. And he accepts it not in any selected dimension but in all its dimensions. Krishna accepts life in all its facets, in all its climate and colours. He alone does not choose he accepts life unconditionally. He does not shun love; being a man he does not run away from women. He is full of love and compassion, and yet he has the courage to accept and fight a war. His heart is utterly non-violent, yet he plunges into the fire and fury of violence when it becomes unavoidable. He accepts the nectar, and yet he is not afraid of the poison. Krishna accepts the duality, the dialectics of life altogether and therefore transcends duality.

No one has accepted and worshipped the whole of Krishna, no one had embraced him in his entirety. There is adoration of Krishna, different people have chosen different facets of his life. Those who chose the Gita will simply ignore the Bhagavad because the KRISHNA OF THE GITA is so different from KRISHNA OF THE BHAGAVAD. Similarly, those who love the Bhagavad will avoid getting involved with the Gita. While The Krishna of the Gita stands on a battlefield surrounded by violence and war, The Krishna of the Bhagavad is dancing, singing and celebrating. There is seemingly no meeting-point whatsoever between the two.

There is perhaps no one like Krishna, no one who can accept and absorb in himself all the contradictions of life, all the seemingly great contradictions of life. Day and night, summer – winter, peace and war, love and violence, life and death– all walk hand in hand with him. That is why everyone who loves him has chosen a particular aspect of Krishna’s life that appealed to him and quietly dropped the rest.

 

Mahatma Gandhi used to call Gita his mother and yet he could not absorb it because his creed of nonviolence conflicts with the grim inevitability of war as seen in Gita. Gandhi finds ways to rationalise the violence of the Gita; he says the war of Mahabharata is only a metaphor, that it did not actually happen. This war, Gandhi says over and over again, represents the inner war between good and evil that goes on inside a man. The Kurukshetra of the Gita, according to Gandhi, is not real battlefield located somewhere on this earth, nor is the Mahabharata an actual war. It is not Krishna incites Arjuna to fight a real Mahabharata, Mahabharata only symbolises the inner conflict and war of man, and so it is just a parable. Does he actually understand Krishna?

 

We call the life of Rama a characterization, a story, a biography and not a play, a leela. It is because Rama is very serious. But we describe the life of Krishna as his leela, his play-acting because Krishna is not serious at all. Rama is bounded, he is limited. He is bound, limited by his ideals and principles. he is circumscribed by the rules of conduct and character. He will never step out of his limits; he will sacrifice everything for his principles, for his character.

Krishna’s life, on the other hand, accepts no limitations. It is not bound by and rules of conduct, it is unlimited and vast. Krishna is free, limitless free. There is no ground he cannot tread; no point where his steps can fear and falter, no limits he cannot transcend. And this freedom, this vastness of Krishna, stems from his experience of self-knowledge. It is ultimate fruit of his enlightenment.

We can never become like Krsna in quantity because there is no one greater, but we can obtain the qualities of Krishna through devotional service.  

 

The reason behind this collection is to make people realise that Krishna solely does not belong in temples, but in ourselves. The project will have its focus on Krishna in today’s life. Situations, places, a time when you can feel Krishna, and to translate those emotions, feelings into prints for 18-25-year-old clients who feel Krishna everywhere, who are limitless, who find calmness in external methods, who are passionate, are in truly in love.

Lord Krishna says in Srimad Bhagavad Gita “Blessed is human birth; even the dwellers in heaven desire this birth; for true knowledge and pure love may be attained only by a human being”

Submerge yourself into the love of Lord Krishna through compassion, love, honesty and humanity.

 

hare Krishna hare krishna

Krishna krishna

hare hare

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